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EDUCATION 

AS 

SERVICE 



BY 

J. KRISHNAMURTI 

' ' (ALCYONE) 



THE RAJPUT PRESS 

CHICAGO 
1912 



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COPYRIGHT 

THE RAJPUT PRESS. 




£CI.A319784 



EDUCATION 

AS 

SERVICE 



INTRODUCTION 

In long past lives tlie author of 
this little book had much to do 
with educational work, and he 
seems to have brought over with 
him an intense interest in educa- 
tion. During his short visits to 
Benares, he paid an alert attention 
to many of the details of the work 
carried on in the Central Hindu 
College, observing and asking 
questions, noting the good feeling 
between teachers and students, so 
different from his own school ex- 
periences in Southern India. He 
appears to have been brooding over 



EDUCATION" AS SEEVICE 



the question, and lias, in this book- 
let, held up the educational ideals 
which appear to him to be neces- 
sary for the improvement of the 
present system. 

The position of the teacher must 
be raised to that which it used to 
occupy in India, so that to sit in 
the teacher's chair will be a badge 
of social honour. His work must 
be seen as belonging to the great 
Teaching Department in the Gov- 
ernment of our world, and his rela- 
tion with his pupils must be a copy 
of the relation between a Master 
and His disciples. Love, protective 
and elevating on the one side, must 



EDUCATION AS SEKVICE 



be met with love, confiding and 
trustful on the other. This is, in 
truth, the old Hindu ideal, exag- 
gerated as it may seem to be to-day, 
and if it be possible, in any country, 
to rebuild this ideal, it should be 
by an Indian for Indians. Hence 
there is, at the back of the author's 
mind, a dream of a future College 
and School, wherein this ideal 
may be materialised — a Theoso- 
phical College and School, because 
the ancient Indian ideals now 
draw their life from Theosophy, 
which alone can shape the new ves- 
sels for the ancient elixir of life. 



EDUCATION" AS SEEVICE 



Punishment must disappear — 
not only the old brutality of the 
cane, but all the forms of coercion 
that make hypocrites instead of 
honourable and manly youths. The 
teacher must embody the ideal, and 
the boy be drawn, by admiration 
and love, to copy it. Those who 
know how swiftly the unspoiled 
child responds to a noble ideal will 
realise how potent may be the in- 
fluence of a teacher, who stimulates 
by a high example and rules by the 
sceptre of love instead of by the 
rod of fear. Besides, the One 
Life is in teacher and taught, as 
Alcyone reminds us, and to that 



EDUCATION AS SEEVICE 



Life, wliicli is Divine, all things 
are possible. 

Education must be shaped to 
meet the individual needs of the 
child, and not by a Government 
Procrustes' bed, to fit which some 
are dragged well-nigh asunder and 
others are chopped down. The 
capacities of the child, the line 
they fit him to pursue, these must 
guide his education. In all, the 
child's interest must be paramount; 
the true teacher exists to serve. 

The school must be a centre of 
good and joyous influences, radia- 
ting from it to the neighbourhood. 
Studies and games must all be 



EDUCATION AS SERVICE 



turned to the building of charac- 
ter, to the making of the good 
citizen, the lover of his country. 

Thus dreams the boy, who is to 
become a teacher, of the possibili- 
ties the future may unfold. May 
he realise, in the strength of a 
noble Manhood, the pure visions of 
his youth, and embody a Power 
which shall make earth's deserts 
rejoice and blossom as the rose. 

Annie Besant. 



10 



To THE 

SUPKEME TeACHEE 

AND TO 

Those who follow Him 



FOREWOED 

Many of the suggestions made 
in this little book come from my 
own memories of early school life; 
and my own experience since of 
the methods used in Occult training 
has shown me how much happier 
boys' lives might be made than 
they usually are. I have myself 
experienced both the right way of 
teaching and the wrong way, and 
therefore I want to help others 
towards the right way. I write upon 
the subject because it is one which 
is very near to the heart of my 
Master, and much of what I say is 

13 



EDUCATIOIT AS SEKVICE 



but an imperfect echo of what I 
have heard from Him. Then again, 
during the last two years, I have 
seen much of the work done in the 
Central Hindu College at Benares 
by Mr. Gr. S. Arundale and his 
devoted band of helpers. I have 
seen teachers glad to spend their 
time and energies in continual ser- 
vice of those whom they regard as 
their younger brothers. I have also 
watched the boys, in their turn, 
showing a reverence and an affec- 
tionate gratitude to their teachers 
that I had never thought possible. 
Though many people may think 
the ideals put forward are entirely 

14 



EDUCATION AS SEEVICE 



beyond the average teacher, and 
cannot be pnt into practice in 
ordinary schools, I can thus point 
at least to one institution in which 
I have seen many of the suggestions 
made in this book actually carried 
out. It may be that some of them 
are, at present, beyond most 
schools ; but they will be recognised 
and practised as soon as teachers 
realise them as desirable, and 
have a proper understanding of 
the importance of their office. 

Most of the recommendations 
apply, I think, to all countries, 
and to all religions, and are inten- 
ded to sound the note of our com- 
15 



EDUCATION" AS SEEVICE 



mon brotherhood, irrespective of 
religion or caste, race or colour. 
If the unity of life and the oneness 
of its purpose could be clearly 
taught to the young in schools, 
how much brighter would be our 
hopes for the future ! The mutual 
distrust of races and nations would 
disappear, if the children were 
trained in mutual love and sym- 
pathy as members of one great 
family of children all over the 
world, instead of being taught to 
glory only in their own traditions 
and to despise those of others, 
y True patriotism is a beautiful qua- 
lity in children, for it means un- 
16 



EDUCATION AS SERVICE 



selfishness of purpose and enthu- 
siasm for great ideals; but that is 
false patriotism which shows itself 
in contempt for other nations.^ 
There are, I am told, many or- 
ganisations within the various na- 
tions of the world, intended to in- 
spire the children with a love for 
their country and a desire to serve 
her, and that is surely good; but 
I wonder when there will be an 
international organisation to give 
the children of all nations common 
ideals also, and a knowledge of 
the real foundation of right action, 
the Brotherhood of Man. *^ 

17 



EDUCATION AS SEKVICE 



I desire to thank my dear mother, 
Mrs. Annie Besant, for the help 
she has given me while I have 
been writing this little book, and 
also my dear friend, Mr. G. S. 
Arundale — with whom I have often 
talked on the subject — for many 
useful suggestions. 

J. Kkishnamukti. 



18 



CONTENTS 






PAGE 


The Teacher .... 


. 21 


I. Love 


. 29 


II. DlSCEIMINATION 


. 63 


III. Desirelessness 


. 85 


IV. Good Conduct 


. 95 



1. Self-control as to the mind 95 

2. Self-control in action . 117 

3. Tolerance 135 

4. Cheerfulness .... 143 

5. One-pointedness . . . 149 

6. Confidence . . • . . 156 



19 



EDUCATION AS SERVICE. 



THE TEACHER 

In At the Feet of the Master I 
have written down the instructions 
given to me by my Master in pre- 
paring me to learn how best to be 
useful to those around me. All 
who have read the book will know 
how inspiring the Master's words 
are, and how they make each per- 
son who reads them long to train 
himself for the service of others. 
I know myself how much I have 

21 



EDUCATION AS SEKVICE 



been helped by the loving care of 
those to whom I look for guidance, 
and I am eager to pass on to others 
the help I have obtained from them. 
It seems to me that the Master 's 
instructions can be universally ap- 
plied. They are useful not only to 
those who are definitely trying to 
tread the path which leads to Ini- 
tiation, but also to all who, while 
still doing the ordinary work of 
the world, are anxious to do their 
duty earnestly and unselfishly. One 
of the noblest forms of work is 
that of the teacher ; let us see what 
light is thrown upon it by the 
words of the Master. 

22 



EDUCATION AS SEKVICE 



I will take the four Qualifications 
which have been given in At the 
Feet of the Master, and will try to 
show how they can be applied to 
the life of the teacher and of the 
students, and to the relations 
which should exist between them. 

The most important Qualification 
in education is Love, and I will 
take that first. 

It is sad that in modern days 
the office of a teacher has not been 
regarded as on a level with other 
learned professions. Any one has 
been thought good enough to be a 
teacher, and as a result little hon- 
our has been paid to him. Natu- 

23 



EDUCATION" AS SERVICE 



rally, therefore, the cleverest boys 
are not drawn towards that profes- 
sion. But really the office of the 
teacher is the most sacred and 
the most important to the nation, 
because it builds the characters of 
the boys and girls who will be its 
future citizens. In olden days this 
office was thought so holy that on- 
ly priests were teachers and the 
school was a part of the temple. 
In India the trust in the teacher 
was so great that the parents gave 
over their sons completely to him 
for many years, and teacher and 
students lived together as a family. 
Because this happy relation should 

24 



EDUCATION AS SEKVICE 



be brought back again, I put Love 
first among the Qualifications which 
a teacher ought to have. If India 
is to become again the great nation 
which we all hope to see, this old 
happy relation must be re-estab- 
lished. 



25 



L LOVE. 



I. LOVE 

My Master taught me that Love 
will enable a man to acquire all 
other qualities and that ^^all the 
rest without it would never be 
sufficient." Therefore no person 
ought to be a teacher — ought to 
be allowed to be a teacher — unless 
he has shown in his daily life that 
Love is the strongest quality of 
his nature. It may be asked: How 
are we to find out whether a person 
possesses Love to a sufficient de- 
gree to make him worthy to be a 
teacher? Just as a boy shows his 
natural capacities at an early age 

29 



EDUCATION^ AS SEBVICE 



for one profession or another, so 
a particularly strong love-natnre 
would mark a boy out as specially 
fitted to be an instructor. Such 
boys should be' definitely trained 
for the office of the teacher just as 
boys are trained for other pro- 
fessions. 

Boys who are preparing far all 
careers live a common life in the 
same school, and they can only be- 
come useful to the nation as men, 
if their school life is happy. A 
young child is naturally happy, 
and if that happiness is allowed 
to go on and grow in the school, 
and at home, then he will become 

30 



EDUCATION AS SEEVICB 



a man who will make others happy. 
A teacher full of love and sym- 
pathy will attract the boys and 
make their school life a pleasant 
one. My Master once said that 
'^children are very eager to learn 
and if a teacher cannot interest 
them and make them lo^'e their 
lessons, he is not fit to be a teacher 
and should choose another profes- 
sion.'' He has said also: ^' Those 
who are mine love to teach and to 
serve. They long for an opportu- 
nity of service as a .hungry man 
longs for food, and they are al- 
ways watching for it. Their hearts 
are so full of the divine Love that 

31 



EDUCATIOISr AS SERVICE 



it must be always overflowing in 
love for those around them. Only 
such are fit to be teachers — those 
to whom teaching is not only a 
holy and imperative duty, but 
also the greatest of pleasures." 
/ A sympathetic teacher draws 
out all the good qualities in his 
pupils, and his gentleness pre- 
vents them from being afraid of 
him. Each boy then shows himself 
just as he is, and the teacher is 
able to see the line best suited to 
him and to help him to follow it.*^ 
To such a teacher a boy will come 
with all his difficulties, knowing 
that he will be met with sympathy 

32 



EDUCATION AS SEEVICE 



and kindness, and, instead of hid- 
ing his weaknesses, he will be glad 
to tell everything to one of whose 
loving help he is sure. The good 
teacher remembers his own youth, 
and so can feel with the boy who 
comes to him. My Master said: 
^^He who has forgotten his child- 
hood and lost sympathy with the 
children is not a man who can 
teach them or help them." 

This love of the teacher for his 
pupil, protecting and helping him, 
will bring out love from the pupil 
in turn, and as he looks up to his 
teacher this love will take the form 
of reverence. Eeverence, begin- 

33 



EDUCATION" AS SEKVICE 



ning in this way with the boy, will 
grow as he grows older, and will 
become the habit of seeing and 
reverencing greatness, and so per- 
haps in time may lead him to the 
Feet of the Master. The love of 
the boy to the teacher will make 
him docile and easy to guide, and 
so the question of punishment will 
never arise. Thus one great cause 
of fear which at present poisons 
all the relations between the 
teacher and his pupil will vanish. 
Those of us who have the happi- 
ness of being pupils of the true 
Masters know what this relation 
ought to be. "We know the wonder- 

34 



EDUCATION AS SERVICE 



ful patience, gentleness and sym- 
pathy with which They always 
meet us, even when we may have 
made mistakes or have been weak. 
Yet there is much more differ- 
ence between Them and us than 
between the ordinary teacher and 
his pupil. When the teacher has 
learned to look upon his office as 
dedicating him to the service of 
the nation, as the Master has de- 
dicated Himself to the service of 
humanity, then he will become 
part of the great Teaching Depart- 
ment of the world, to which belongs 
my own beloved Master — the De- 
partment of which the supreme 
35 



lEDUCATION AS SEKVICE 



Teacher of Gods and men is the 
august Head. 

It may be said that many boys 
could not be managed in this way. 
The answer is that such boys have 
been already spoiled by bad treat- 
ment. Even so, they must be slow- 
ly improved by greater patience 
and constant love. This plan has 
already proved successful when 
tried. 

Living in this atmosphere of 

love during school hours, the boy 

will become a better son and a 

better brother at home, and will 

bring home with him a feeling of 

life and vigour, instead of com- 
36 



EDUCATION AS SEEVICE 



ing home, as lie generally does 
now, depressed and tired. When 
he, in turn, becomes the head of 
a household, he will fill it with the 
love in which he has been brought 
up, and so the happiness will go 
on spreading and increasing, gen- 
eration after generation. Such a 
boy when he becomes a father, 
will not look on his son, as so 
many do now, from a purely sel- 
fish point of view, as though he 
were merely a piece of property — 
as though the son existed for the 
sake of the father. ^ Some parents 
seem to regard their children only 
as a means of increasing the pros- 

37 



EDUCATION AS SEEVICE 



perity and reputation of the fam- 
ily by the professions which they 
may adopt or the marriages that 
they may make, without consider- 
ing in the least the wishes of the 
children themselves/ The wise 
father will consult his boy as a 
friend, will take pains to find out 
what his wishes are, and will help 
him with his greater experience to 
carry out those wishes wisely, re- 
membering always that his son is 
an ego who has come to the 
father to give him the oppor- 
tunity of making good karma- by 
aiding the son in his progress/ He 

will never forget that though his 
38 



EDUCATION AS SEEVICE 

son's body may be young, the soul 
within is as old as his own, and 
must therefore be treated with 
respect as well as affection.^ 

Love both at home and in the 
school will naturally show itself 
in continual small acts of service, 
and these will form a habit out of 
which will grow the larger and 
more heroic acts of service which 
makes the greatness of a nation. 

The Master speaks much on 
cruelty as a sin against love, and 
distinguishes between intentional 
and unintentional cruelty. He says : 
^'Intentional cruelty is purposely 
to give pain to another living 

39 



EDUCATION AS SEBVICE 



being; and that is the greatest of 
all sins — the work of a devil rather 
than a man." The use of the cane 
must be classed under this, for He 
says of intentional cruelty: ''Many 
schoolmasters do it habitually." 
We must also include all words 
and acts intended to wound the 
feelings of the boy and to hurt 
his self-respect. In some coun- 
tries corporal punishment is for- 
bidden, but in most it is still the 
custom. But my Master said: 
/ ''These people try to excuse their 
brutality by saying that it is the 
custom; but a crime does not cease 
to be a crime because many com- 

40 



EDUCATION AS SEEVICE 



mit it/ Karma takes no account 
of custom; and the karma of cru- 
elty is the most terrible of all. 
In India at least there can be no 
excuse for such customs, for the 
duty of harmlessnes is well known 
to all.'' 

The whole idea of what is called 
'^ punishment " is not only wrong 
but foolish. A teacher who tries 
to frighten his boys into doing 
what he wishes does not see that 
they only obey him while he is 
there, and that as soon as they 
are out of his sight they will pay 
no attention to his rules, or even 

take a pleasure in breaking them 
41 



EDUCATION AS SEEVICE 



because tliey dislike Mm. But if 
he draws them to do what he wants 
because they love him and wish to 
please him, they will keep his 
rules even in his absence, and so 
make his work much easier. In- 
stead of developing fear and dis- 
like in the characters of the boys, 
the wise teacher will gain his ends 
by calling forth from them love 
and devotion ; and so will strength- 
en all that is good in them, and 
help them on the road of evolution. 
Again, the idea of expulsion, of 
getting rid of a troublesome boy 
instead of trying to improve him, 

is wrong. Even when, for the 
42 



EDUCATION AS SERVICE 



sake of his companions, a boy has 
to be separated from them, the 
good of the boy himself must not 
be forgotten. "" In fact, all through, 
school discipline should be based 
on the good of the boys and not 
on the idea of saving trouble to 
the teacher. The loving teacher 
does not mind the trouble.'' 

Unintentional cruelty often 
comes from mere thoughtlessness, 
and the teacher should be very 
careful not to be cruel in words 
or actions from want of thought. 
Teachers often cause pain by has- 
ty words uttered at a time when 

they have been disturbed by some 
43 



EDUCATION AS SERVICE 



outside annoyance, or are trying 
to attend to some important duty. 
/ The teacher may forget the inci- 
dent or pass it over as trivial, 
but in many such cases a sensitive 
boy has been wounded, and he 
broods over the words and ends 
by imagining all sorts of foolish 
exaggerations.'* In this way many 
misunderstandings arise between 
teachers and boys, and though the 
boys must learn to be patient and 
generous, and to realise that the 
teacher is anxious to help all as 
much as he can, the teacher in his 
turn must always be on the alert 
to watch his words, and to allow 

44 



EDUCATION AS SEEVICE 



nothing but gentleness to shine out 
from his speech and actions, how- 
ever busy he may be. 

If the teacher is always gentle 
to the boys, who are younger and 
weaker than himself, it will be 
easy for him to teach them the im- 
portant lesson of kindness to little 
children, animals, birds and other 
living creatures. The older boys, 
who themselves are gentle and 
tactful, should be encouraged to 
observe the condition of the ani- 
mals they see in the streets, and 
if they see any act of cruelty, to 
beg the doer of it very politely and 

gently, to treat the animal more 
45 



EDUCATION AS SERVICE 



kindly. Tlie boys should be taught 
that nothing which involves the 
hunting and killing of animals 
should be called sport. That word 
ought to be kept for manly games 
and exercises, and not used for 
the wounding and killing of ani- 
mals. My Master says : ^ ' The fate 
of the cruel must fall also upon 
all who go out intentionally to kill 
God's creatures and call it sport. 'V 
I do not think that teachers 
realise the harm and the suffering 
caused by gossip, which the Master 
calls a sin against love. Teachers 
should be very careful not to make 

difficulties for their boys by gos- 
46 



EDUCATION AS SEEVICE 



siping about them. No boy should 

ever be allowed to have a bad 

name in the school, and it should 

be the rule that no one may speak 

ill of any other member of the 

school whether teacher or boy. 

My Master points out that by 

talking about a person's faults, we 

not only strengthen those faults 

in him, but also fill our own minds 

with evil thoughts.^ There is only 

one way of really getting rid of 

our lower nature, and that is by 

strengthening the higher.*^' And 

while it is the duty of the teacher 

to understand the weaknesses of 

those placed in his charge he must 
47 



EDUCATION AS SEE VICE 



realise that he will destroy the 
lower nature only by surronnding 
the boy with his love, thus stimu- 
lating the higher and nobler quali- 
ties till there is no place left for 
the weaknesses. The more the 
teacher gossips about the faults 
of the boys, the more harm he 
does, and,* except during a consul- 
tation with his fellow teachers as 
to the best methods of helping in- 
dividual boys out of their weak- 
nesses, he should never talk about 
a boy's defects.- 

The boys must also be taught 
the cruelty of gossip among them- 
selves. I know many a boy whose 

48 



EDUCATIOK AS SERVICE 



life at school has been made mis- 
erable because his companions have 
been thoughtless and unkind, and 
the teacher either has not noticed 
his unhappiness, or has not under- 
stood how to explain to the boys 
the nature of the harm they were 
doing. Boys frequently take hold 
of some peculiarity in speech or 
in dress, or of some mistake which 
has been made, and, not realising 
the pain they cause, carelessly tor- 
ture their unfortunate school- 
fellow with unkind allusions. In 
this case the mischief is due chief- 
ly to ignorance, and if the teacher 
has influence over the boys, and 

49 



EDUCATION AS SEKVICE 



gently explains to them what pain 
they are giving they will quickly 
stop. 

V They mnst be taught, too, that 
nothing which causes suffering or 
annoyance to another can ever be 
the right thing to do, nor can it 
ever be amusing to any right- 
minded boy.^-^ Some children seem 
to find pleasure in teasing or an- 
noying others, but that is only be- 
cause they are ignorant. When 
they understand, they will never 
again be so unbrotherly. 

In every class-room these words 
of my Master should be put up in 
a prominent place: ^^ Never speak 

50 



EDUCATIOK AS SEKVICE 



ill of any one; refuse to listen 
when anyone else speaks ill of an- 
other, bnt gently say:^ 'Perhaps 
this is not true, and even if it is, 
it is kinder not to speak of it.' " 
There are crimes against love 
which are not recognised as crimes, 
and which are unfortunately very 
common. A teacher must use dis- 
cretion in dealing with these, but 
should teach a doctrine of love so 
far as he is permitted, and may 
at least set a good example him- 
self. Three of these are put by 
my Master under the head of cru- 
elties caused by superstition. 

51 



EDUCATION" AS SEEVICE 



1. Animal sacrifice. Among civi- 
lised nations this is now found only 
in India, and is tending to disap- 
pear even there, f Parents and 
teachers should tell their boys 
that no custom which is cruel is 
really part of any true religion. 
For we have seen that religion 
teaches unity, and therefore kind- 
ness and gentleness to everything 
that feels. God cannot therefore 
be served by cruelty and the kill- 
ing of helpless creatures^. If Indian 
boys learn this lesson of love in 
school they will, when they become 
men, put an end entirely to this 

cruel superstition. * ' 
52 



EDUCATION" AS SEBVICE 



2. Much more widely spread is 
what my Master calls ^Hhe still 
more cruel superstition that man 
needs flesh for food. '^" This is a 
matter that concerns the parent 
more than the teacher, but at 
least the teacher may gradually 
lead his hoys to see the cruelty 
involved in killing animals for 
food. Then, even if the boy is 
obliged to eat meat at home, he 
will give it up when he is a man, 
and will give his own children a 
better opportunity than he him- 
self had. If parents at home and 
teachers at school would train 

young children in the duty of lov- 
53 



EDUCATIOE" AS SEEVICE 



ing and protecting all living crea- 
tures, the world would be mncli 
happier than it is at present. 

3. ' ' The treatment which super- 
stition has meted out to the de- 
pressed classes in our beloved In- 
dia/' says the Master, is a proof 
that 'Hhis evil quality can breed 
heartless cruelty even among those 
who know the duty of Brother- 
hood.'' To get rid of this form 
of cruelty every boy must be taught 
the great lesson of love, and much 
can be done for this in school as 
well as at home. The boy at school 
has many special opportunities 
of learning this lesson, and the 

54 



EDUCATION AS SEEVICE 



Xteacher should point out the duty 
of showing courtesy and kindness 
to all who are in inferior positions, 
as well as to the poor whom he 
may meet outside. All who know 
the truth of reincarnation should 
realise that they are members of 
one great family, in which some 
are ^^ounger brethren and some 
elder. Boys must be taught to 
show gentleness and consideration 
to servants, and to all who are 
below them in social position ; caste 
was not intended to promote pride 
and rudeness, and Manu teaches 
that servants should be treated as 
the children of the family. 

55 



EDUCATION" AS SEEVICE 



A great part of the teacher's 
work lies in the playground, and 
the teacher who does not play with 
his boys will never qnite win their 
hearts. Indian boys as a rule do 
not play enough, and time should 
be given for games during the 
school day. Even the teachers who 
have not learned to play in their 
youth should come to the play- 
ground and show interest in the 
games, thus sharing in this part 
of the boy's education. 

In schools where there are 

boarding-houses the love of the 

teacher is especially necessary, for 

in them the boarding-house must 
56 



EDUCATION AS SERVICE 



take the place of the home, and a 
family feeling mnst be created 
there. Bright and affectionate 
teachers will be looked on as elder 
brothers, and difficulties which 
escape rules will be got rid of 
by love. 

In fact, all the many activities 
of school life shonld be made into 
channels through which affection 
can run between teacher and pu- 
pil, and the more channels there 
are the better it will be for both. 
As the boy grows older these chan- 
nels will naturally become more 
numerous, and the love of the 
school will become the friendship 

57 



EDUCATION AS SEEVIGE 



of manliood. Thus love will have 
her perfect work. 

Love on the physical plane has 
many forms. We have the love of 
hnsband and wife, parents and 
children, brothers and sisters, the 
affection between relatives and 
friends. But all these are blended 
and enriched in the love of the 
Master to His disciple. The Master 
gives to His pnpil the gentleness 
and protection of a mother, the 
strength of a father, the under- 
standing of a brother or a sister, 
the encouragement of a relative 
or a friend, and He is one with 

His pupil and His pupil is a part 
58 



EDUCATION AS SEEVICE 



of Him. Besides this, the Master 
knows His pupil's past, and His 
pupil's future, and guides him 
through the present from the 
past into the future. The pupil 
knows but little beyond the pres- 
ent, and he does not understand 
that great love which draws its 
inspiration from the memory of 
the past and shapes itself to mould 
the powers of the future. He may 
even sometimes doubt the wisdom 
of the love which guides itself 
according to a pattern which his 
eyes cannot see. 

That which I have said 

above may seem a very high ideal 
59 



EDUCATION AS SEEVICE 



for the relation between a teacher 
and pupil down here. Yet the 
difference between them is less 
than the difference between a 
Master and His disciple. The 
lower relation should be a faint 
reflection of the higher, and at 
least the teacher may set the 
higher before himself as an ideal. 
Such an ideal will lift all his work 
into a higher world, and all school 
life will be made happier and 
better because the teacher has set 
it before him. 



60 



II. DISCRIMINATION. 



II. DISCRIMINATION 

The next very necessary qua- 
lification for the teacher is Dis- 
crimination. My Master said that 
the most important knowledge 
was '^the knowledge of God's plan 
for men, for God has a plan, and 
that plan is evolution." Each 
boy has his own place in evolution, 
and the teacher must try to see 
what that place is, and how he 
can best help the boy in that place. 
This is what the Hindus call 
Dharma, and it is the teacher's 
duty to find out the boy's dharma 
and to help him to fulfil it. In 

63 



EDUCATION AS SEBVICE 



other words, the teaching given to 
the boy should be that which is 
suitable for him, and the teacher 
must nse discrimination in choos- 
ing the teaching, and in his way 
of giving it. Under these condi- 
tions, the boy's progress wonld 
be following out the tendencies 
made in past lives, and would 
really be remembering the things 
he knew before. ^'The method of 
evolution," as a great Master 
said, ^4s a constant dipping down 
into matter under the law of re- 
adjustment," i.e. by reincarnation 
and karma. Unless the teacher 
knows these truths, he cannot work 

64 



EDUCATION AS SERVICE 



with evolution as he should do, 

and much of his time and of his 

pupil's time will be wasted. It is 

this ignorance which causes such 

small results to be seen, after many 

years at school, and which leaves 

the boy himself so ignorant of the 

great truths which he needs to 

guide his conduct in life. 

Discrimination is wanted in the 

choice of subjects and in the way 

in which they are taught. First 

in importance come religion and 

morals, and these must not only 

be taught as subjects but must 

be made both the foundation and 

the atmosphere of school life, for 
65 



EDUCATION AS SEKVICE 



these are equally wanted by every 
boy, no matter what be is to do 
later in life. Eeligion teaches ns 
that we are all part of One Self, 
and that we ought therefore help 
one another. My Master said that 
people ^^try to invent ways for 
themselves which they think will 
be pleasant for themselves, not 
understanding that all are one, 
and that therefore only what the 
One wills can ever be really pleas- 
ant for anyone." And He also 
said: ^^You can help your brother 
through that which you have in 
common with him, and that is the 
Divine life." To teach this is to 

66 



EDUCATION AS SEEVICE 



teacli religion, and to live it is to 
lead the religious life. 

At present the value of the set 
moral teaching is largely made 
useless by the arrangements of 
the school. The school day should 
always open with something of the 
nature of a religious service, strik- 
ing the note of a common purpose 
and a common life, so that the 
boys, who are all coming from 
different homes and different ways 
of living may be tuned to unity 
in the school. It is a good plan 
to begin with a little music or sing- 
ing so that the boys, who often 

come rushing in from hastily taken 
67 



EDUCATION AS SEBVICE 



food, may quiet down and begin 

the school day in an orderly way. 

After this should come a prayer 

and a very short but beautiful 

address, placing an ideal before 

the boys. 

But if these ideals are to be 

useful, they must be practised all 

through the school day, so that 

the spirit of the religious period 

may run through the lessons and 

the games. For example, the duty 

of the strong to help the weak is 

taught in the religious hour, and 

yet for the rest of the day the 

strong are set to outstrip the weak, 

and are given valuable prizes for 
68 



EDUCATION AS SEEVICE 



tlieir success in doing so. These 
prizes make many boys jealous 
and discourage others, they stimu- 
late the spirit of struggle. The 
Central Hindu College Brotherhood 
has for its motto: ^^The ideal re- 
ward is an increased power to love 
and to serve.'' If the prizes for 
good work and conduct and for 
helping others were positions of 
greater trust and power of help- 
ing, this motto would be carried 
out. In fact, in school honour 
should be given to character and 
helpfulness rather than to strength 
of mind and body; strength ought 

to be trained and developed, but 
69 



EDUCATION AS SEEVICE 



not rewarded for merely outstrip- 
ping the weak. Such a school life 
will send out into the world men 
who will think more of filling pla- 
ces of usefulness to the nation 
than of merely gaining money and 
power for themselves. 

An important part of moral 
teaching lies in the training of the 
boy in patriotism — love of country. 
The above plan of teaching the 
boy to be of service in the little 
family of the school, will naturally 
widen out into service in the large 
family of the nation. ' This will 
also influence the boy in his choice 

of a profession, for he will think 
70 



EDUCATION AS SERVICE 



of the nation as his family, and 
will try to fill a nsefnl place in the 
national life. But great care must 
be taken in teaching patriotism not 
to let the boys slip into hatred of 
other nations, as so often happens. 
This is especially important in 
India, where both Indian and 
English teachers should try to 
make good feeling between the 
two races living side by side, so 
that they may join in common 
work for the one Empire. 

Discrimination may also be 
shown in the arrangement of les- 
sons, the most difficult subjects 
being taken early in the day, as 

71 



EDUCATIOIT AS SEEVICE 



far as possible. For even with the 
best and most carefnlly arranged 
teaching a boy will be more tired 
at the end of the school day than 
at the beginning. 

Discrimination is also wanted 
in the method of teaching, and in 
the amonnt of time given to men- 
tal and physical education. The 
care of the body and its develop- 
ment are of the first importance, 
for without a healthy body all 
teaching is wasted. It should be 
remembered that the boy can go 
on, learning all his life, if he is 
wise enough to wish to do so; but 
it is only during the years of 

72 



EDUCATIOIT AS SERVICE 



growth that he can build up a 
healthy physical body in which to 
spend that life. Therefore during 
those early years the healthy 
development of that physical body 
must be absolutely the first con- 
sideration, and anything that can- 
not be learned compatibly with 
that must for the time remain un- 
learned. The strain on the boy's 
mind — and particularly on those 
of very young boys — is far too 
great and lasts far too long; the 
lesson period should be broken up, 
and the teacher should be very 
careful to watch the boys and to 
see that they do not become tired. 

73 



EDUCATION AS SERVICE 



His wish to prevent this strain 
will make him think out new ways 
of teaching, which will make the 
lessons very interesting; for a boy 
who is interested does not easily 
become tired. I myself remember 
how tired we used to be when we 
reached home, far too tired to do 
anything but lie about. But the 
Indian boy is not allowed to rest 
even when he comes home, for he 
has then to begin home lessons, 
often with a tutor, when he ought 
to be at rest or play. These home 
lessons begin again in the morn- 
ing, before he goes to school, and 
the result is that he looks on his 

74 



EDUCATION" AS SEKVICE 



lessons as a hardship instead of 
a pleasure. Mnch of this home- 
work is done by a very bad light 
and the boy's eyes suffer much. 
All home lessons should be abol- 
ished; home work burns the candle 
at both ends, and makes the boy's 
life a slavery. School hours are 
quite long enough, and an intelli- 
gent teacher can impart in them 
quite as much as any boy ought to 
learn in one day. What cannot.be 
taught within tliose hours should 
be postponed until the next day. 
We see the result of all this 
overstrain in the prevalence of 
eye-diseases in India. Western 

75 



EDUCATION AS SERVICE 



countries set us a good example 
in the physical training of their 
boys, who leave school strong and 
healthy. I have heard in England 
that in the poorer schools the 
children are often inspected by a 
doctor so that any eye-disease or 
other defect is found out at once 
before it becomes serious. I won- 
der how many boys in India are 
called stupid merely because they 
are suffering from some eye or 
ear trouble. 

Discrimination should also be 
shown in deciding the length of 
the waking and sleeping times. 

These vary, of course, with age 
76 - 



EDUCATION AS SEKVICE 



and to some extent perhaps with 
temperament. No boy should have 
less than nine or ten hours of 
sleep; when growth ceases, eight 
hours would generally be enough. 
A boy grows most during his 
sleep, so that the time is not in 
the least wasted. 

Few people realise how much a 
boy is affected by his surroundings, 
by the things on which his eyes 
are continually resting. The emo- 
tions and the mind are largely 
trained through the eye, and bare 
walls, or, still worse, ugly pictures 
are distinctly harmful. It is true 

that beautiful surroundings some- 
77 



EDUCATION AS SEEVICE 



times cost a little more than ugly 
ones, but the money is well spent. 
In some things only trouble is 
needed in choosing, for an ugly 
picture costs as much as a pretty 
one. Perfect cleanliness is also 
absolutely necessary, and teachers 
should be constantly on the watch 
to see that it is maintained. The 
Master said about the body: ^'Keep 
it strictly clean always; even from 
the minutest speck of dirt." Both 
teachers and students should be 
very clean and neat in their dress, 
thus helping to preserve the gen- 
eral beauty of the school surround- 

78 



EDUCATION AS SEKVICE 



ings. In all these things careful 
discrimination is wanted. 

If a boy is weak in a particular 
subject, or is not attracted by- 
some subject which he is obliged 
to learn, a discriminating teacher 
will sometimes help him by sug- 
gesting to him to teach it to one 
who knows less than he does. The 
wish to help the younger boy will 
make the elder eager to learn 
more, and that which was a toil 
becomes a pleasure. A clever 
teacher will think of many such 
ways of helping his boys. 

If discrimination has been 
shown, as suggested in a preced- 

79 



EDUCATIOISr AS SEKVICE 



ing paragraph, in choosing the 
best and most helpfnl boys for 
positions of trnst, it will be easy 
to teach the yonnger boys to look 
up to and wish to please them. 
The wish to please a loved and 
admired elder is one of the strong- 
est motives in a boy, and this 
should be used to encourage good 
conduct, instead of using punish- 
ment to drive boys away from 
what is bad. If the teacher can 
succeed in attracting this love and 
admiration to himself, he will re- 
main a helper to his students long 
after they have become men. I 
have been told that the boys who 

80 



EDUCATION AS SERVICE 



were under Dr. Arnold at Rugby 
continued in after life to turn to 
him for advice in their troubles 
and perplexities. 

We may perhaps add that dis- 
crimination is a most important 
qualification for those whose duty 
it is to choose the teachers. High 
character and the love-nature of 
which we have already spoken are 
absolutely necessary if the above 
suggestions are to be carried out. 



81 



III. DESIRELESSNESS. 



III. DESIRELESSNESS 

The next qualification to be con- 
sidered is Desirelessness. 

There are many difficulties in 
the way of the teacher when he 
tries to acquire desirelessness, and 
it also requires special considera- 
tion from the standpoint of the 
student. 

As has been said in At the Feet 

of the Master: ^^In the light of 

His holy Presence all desire dies, 

hut the desire to be like Him.'^ It 

is also said in the Bhagavad Gita 

that all desire dies ^^when once 

the Supreme is seen.'' This is 
85 



EDUCATIOIT AS SERVICE 

'the ideal at whicli to aim, that 
the One Will shall take the place 
of changing desires. This Will is 
seen in onr dharma, and in a 
true teacher, one whose dharma is 
teaching, his one desire will be to 
teach, and to teach well. In fact, 
unless this desire is felt, teaching 
is not his dharma, for the pres- 
ence of this desire is inseparable 
from real capacity to teach. 

We have already said that little 
honour, unfortunately, is attached 
to the post of a teacher, and that 
a man often takes the position 
because he can get nothing else, 
instead of because he really wants 

86 



EDUOATIOK AS SEEVICE 



to teach, and knows that he can 

teach. The result is that he thinks 

more about salary than anything 

else, and is always looking about 

for the chance of a higher salary. 

This becomes his chief desire. 

While the teacher is no doubt 

partly to blame for this, it is the 

system which is mostly in fault, 

for the teacher needs enough to 

support himself and his family, 

and this is a right and natural 

wish on his part. It is the duty 

of the nation to see that he is 

not placed in a position in which 

he is obliged to be always desiring 

increase of salary, or must take 
87 



EDUCATION AS SEKVICE 



private tuition in order to earn 
enough to live. Only when this 
has been done will the teacher feel 
contented and happy in the posi- 
tion he occupies, and feel the dig- 
nity of his ojffice as a teacher, 
whatever may be his position 
among other teachers — which is, 
I fear, now marked chiefly by the 
amount of his salary. Only the 
man who is really contented and 
happy can have his mind free to 
teach well. 

The teacher should not desire 
to gain credit for himself by 
forcing a boy along his own line, 
but should consider the special 

88 



EDUCATION AS SEEVICE 



talent of each boy, and the way 
in which he can gain most success. 
Too often the teacher, thinking 
only of his own subject, forgets 
that the boy has to learn many 
subjects. The one on which most 
stress should be laid is the one 
most suited to the boy's capacity. 
Unless the teachers co-operate 
with each other, the boy is too 
much pressed, for each teacher 
urges him on in his own subject, 
and gives him home-lessons in 
this. There are many teachers, 
but there is only one boy. 

Again, the boy's welfare must 
be put by the teacher before his 

89 



EDUCATION AS SEEVICE 



own desire to obtain good results 
in an examination. Sometimes it 
is better for a boy to remain for 
another year in a class and 
master a subject thoroughly rather 
than to go up for an examination 
which is really too difficult for 
him. In such a case it is right to 
keep him back. But it is not right 
to keep him back merely for the 
sake of good results for the teach- 
er. On the other hand, a teacher 
has sometimes to resist the 
parents who try to force the boy 
beyond his strength, and think 

more of his rising into a higher 
90 



EDUCATION AS SEEVICE 



class than of his really knowing 
his subjects. 

Unless the teacher has desireless- 
ness, his own desires may blind 
him to the aspirations and capa- 
cities of the boys in his care, and 
he will be frequently imposing 
his own wishes on them instead 
of helping them in their natural 
development. However much a 
teacher may be attracted towards 
any profession or any particular 
set of ideas, he must so develop 
desirelessness that while he creates 
in his pupils an enthusiasm for 
principles, he shall not cramp 

them within the limits of any 
91 



EDUCATION" AS SEEVICE 



particular application of the prin- 
ciples, or allow their generous im- 
pulses — unbalanced by experience 
— to grow into narrow fanaticism. 
Thus, he should teach the princi- 
ples of citizenship, but not party 
politics. He should teach the 
value of all professions to a 
nation, if honourably filled, and 
not the superiority of one profes- 
sion over another. 



92 



IV. GOOD CONDUCT. 



IV. GOOD CONDUCT 

There are six points which are 
summed up by the Master as Good 
Conduct. These are : 

1. Self-control as to the mind. 

2. Self-control, in action. 

3. Tolerance. 

4. Cheerfulness. 

5. One-pointedness. 

6. Confidence. 

We will take each of these in turn. 

1. Self-controi as to the mind 

is a most important qualification 

for a teacher, for it is principally 

through the mind that he guides 

and influences his boys. In the 
95 



EDUCATION" AS SERVICE 



first place it means, as my Master 
has said, ''control of temper, so 
that you may feel no anger or 
impatience.'' It is obvions that 
much harm will be done to boys 
if their teacher is often angry 
and impatient. It is true that 
this anger and impatience are of- 
ten caused by the outer conditions 
of the teacher 's life, but this does 
not prevent their bad effect on 
the boys. Such feelings, due gen- 
erally to very small causes, re-act 
upon the minds of the students, 
and if the teacher is generally 
impatient and very often angry, 
he is building into the character 

96 



EDUCATION AS SERVICE 



of the boys germs of impatience 
and anger which may in after life 
destroy their own happiness, and 
embitter the lives of their rela- 
tions and friends. 

We have to remember also that 
the boys themselves often come 
to school discontented and worried 
on account of troubles at home, 
and so both teachers and boys 
bring with them angry and im- 
patient thoughts, which spread 
through the school, and make the 
lessons difficult and unpleasant 
when they should be easy and full 
of delight. The short religious 

service referred to in an early 
97 



EDUCATION AS SEEVICE 



part of this little book should be 
attended by teachers as well as 
students, and should act as a kind 
of door to shut out such undesira- 
ble feelings. Then both teachers 
and students would devote their 
whole energies to the creation of 
a happy school, to which all should 
look forward in the morning, and 
which all should be sorry to leave 
at the end of the school day. 

The lack of control of temper, 
it must be remembered, often 
leads to injustice on the part of 
the teacher, and therefore to sul- 
lenness and want of confidence on 
the boy, and no boy can make real 

98 



EDUCATIOK AS SERVICE 



progress, or be in any real sense 
happy, nnless lie lias complete 
confidence in the justice of his 
elders. Much of the strain of 
modern school life is due to this 
lack of confidence, and much time 
has to be wasted in breaking down 
barriers which would never have 
been set up if the teacher had 
been patient. 

Anger and impatience grow 
out of irritability. It is as neces- 
sary for the boy to understand 
his teacher as for the teacher to 
understand the boy, and hasty 
temper is an almost insuperable 

obstacle in the way of such 
99 



EDUCATIOIT AS SEEVICE 



understanding. '^The teacher is 
angry to-day," ^'The teacher is 
irritable to-day/' ^^The teacher 
is short-tempered to-day/' are 
phrases too often on the lips of 
boys, and they produce a feeling 
of discomfort in the class-room 
that makes harmony and ease 
impossible. Boys learn to watch 
their teachers, and to guard them- 
selves against their moods, and so 
distrust replaces confidence. The 
value of the teacher depends upon 
his power of inspiring confidence, 
and he loses this when he gives 
way to irritability. This is par- 
ticularly important with young 
100 



EDUCATION" AS SEEVICE 



children, for they are eager to 
learn and eager to love, and only 
those who have no business to be 
teachers would dare to meet such 
eage]'ness by anger. It is of course 
true that younger boys are in 
many ways more difficult to teach 
than elder ones; for they have 
not yet learned how to make 
efforts, nor how to control and 
guide them when made. The 
teacher has therefore to help them 
much more than the elder boys 
who have learned largely to help 
themselves. The chief difficulty is 
to make the best use of the young 
energies by finding them continual 

101 



EDUCATION" AS SEEVICE 



and interesting employment; if 

the young enthusiasms are checked 

harshly instead of being guided 

sympathetically they will soon die 

out, and the boy will become dull 

and discontented. 

I have read that youth is full 

of enthusiasm and ideals, and that 

these gradually disappear with 

age, until a man is left with few 

or none. But it seems to me that 

enthusiasm, if real, should not die 

out, and leave cynicism behind, 

but rather should become stronger 

and more purposeful with age. 

The young children coming straight 

out of the heaven-world have 
102 



EDUCATIOlSr AS SEEVICE 



brought with them a feeling of 
unity, and this feeling should be 
strengthened in them, so that it 
may last on through life. Anger 
and irritability belong only to the 
separated self, and they drive 
away the feeling of unity. 

Self-control also involves calm- 
ness, courage and steadiness. 
Whatever difficulties the teacher 
may have either at home or at 
school, he must learn to face them 
bravely and cheerfully, not only 
that he may avoid worry for him- 
self, but also that he may set a 
good example to his boys, and so 

help them to become strong and 
103 



EDUCATIOE" AS SERVICE 



brave. Difficulties are much in- 
creased by worrying over them, 
and by imagining them before 
they happen — doing what Mrs. 
Besant once called, '^crossing 
bridges before we come to them." 
Unless the teacher is cheerful and 
courageous with his own difficul- 
ties, he will not be able to help 
the boys to meet their difficulties 
bravely. Most obstacles grow small 
before a contented mind, and boys 
who bring this to their work will 
find their studies much easier than 
if they came to them discontented 
and worried. Courage and steadi- 
ness lead to self-reliance, and one 
104 



EDUCATION^ AS SEEVICE 



who is self-reliant can always be 
depended on to do his duty, even 
nnder difficult circumstances. 

Self-control as to the mind also 
means concentration on each piece 
of work as it has to be done. My 
Master says about the mind : ' ^ You 
must not let it wander. Whatever 
you are doing, fix your thought 
upon it, that it may be perfectly 
done." Much time is lost in school 
because the boys do not pay suffi- 
cient attention to their work; and 
unless the teacher is himself pay- 
ing full attention to it the minds 
of the boys are sure to wander. 
Prayer and meditation are intended 

105 



EDUCATION AS SEEVICE 



to teacli control of the mind, but 
these are practised only once or 
twice a day. Unless the mind is 
controlled all day long by paying, 
attention to everything we do, as 
the Master directs, we shall never 
gain real power over our minds, 
so that they may be perfect in- 
struments. 

One of the most difficult parts 
of a teacher 's duty is to turn quick- 
ly from one subject to another, as 
the boys come to him with their 
different questions and troubles. 
His mind must be so fully under 
his control that he can pay com- 
plete attention to the particular 

106 



EDUCATION AS SERVICE 



anxiety of each boy, taking np one 
after the other with the same care 
and interest, and without any im- 
patience. If he does not pay this 
full attention he is sure to make 
mistakes in the advice which he 
gives, or to be unjust in his de- 
cisions, and out of such mistakes 
very serious troubles may arise. 
On this point my friend, Mr. G. 
S. Arundale, the well-known Prin- 
cipal of the Central Hindu College, 
writes: ^'At frequent intervals, 
of course, boys come with com- 
plaints, with petitions, and here 
I have to be very careful to con- 
centrate my attention on each boy 

107 



EDUCATION" AS SERVICE 



and on Ms particular need^ for 
the request, or complaint, or trou- 
ble, is sometimes quite trivial and 
foolish, and yet it may be a great 
source of worry to the boy unless 
it is attended to; and even if the 
boy cannot be satisfied he can gen- 
erally be sent away contented. One 
of the most difficult tasks for a 
teacher is to have sufficient con- 
trol over his attention to be able 
continually to turn it from one 
subject to another without losing 
intensity, and to bear cheerfully 
the strain this effort involves. We 
often speak of something taxing 
a person's patience, but we really 

108 



EDUCATION AS SEEVICE 



mean that it taxes a person's at- 
tention, for impatience is only the 
desire of the mind to attend to 
something more interesting than 
that which for the moment occu- 
pies it/' 

Boys must be helped to concen- 
trate their attention on what they 
are doing, for their minds are 
always wandering away from the 
subject in hand. The world out- 
side them is so full of attractive 
objects new and interesting to 
them, that their attention runs 
away after each fresh thing that 
comes under their eyes. A child 

is constantly told to observe, and 
109 



EDUCATION" AS SEEVICE 



he takes pleasure in doing so; 
when he begins to reason he must 
for the time stop observitig and 
concentrate his mind on the sub- 
ject he is studying. This change 
is at first very difficult for him, 
and the teacher must help him to 
take up the new attitude. Some- 
times attention wanders because 
the boy is tired, and then the 
teacher should try to put the sub- 
ject in a new way. The boy does 
not generally cease to pay atten- 
tion wilfully and deliberately, and 
the teacher must be patient with 
the restlessness so natural to youth. 
Let him at least always be sure 

110 



EDUCATION AS SEKVICE 



that the want of attention is not 

the result of his own fault, of his 

own way of teaching. 

If the attention of the teachers 

and the boys is trained in this 

way, the whole school life will 

become fuller and brighter, and 

there will be no room for the 

many harmful thoughts which 

crowd into the uncontrolled mind. 

Even when rest is wanted by the 

mind, it need not be quite empty; 

in the words of the Master: 

^^Keep good thoughts always in 

the background of it, ready to 

come forward the moment it is 

free." 

Ill 



EDUCATION AS SERVICE 



The Master goes on to explain 
how the mind may be used to help 
others, when it has been brought 
under control. ''Think each day 
of some one whom you know to 
be in sorrow, or suffering, or in 
need of help, and pour out loving 
thoughts upon him." Teachers 
hardly understand the immense 
force they may use along this line. 
They can influence their boys by 
their thoughts even more than by 
their words and actions, and by 
sending out a stream of kind and 
loving thoughts over the class, 
the minds of all the boys will be 
made quieter and happier. Even 

112 



EDUCATION AS SEKVICE 



without speaking a word tliey will 

improve the whole atmosphere. 

This good influence of thought 

should spread out from the school 

over the neighbourhood. As those 

who live among young people keep 

young themselves, and keep the 

ideals and pure aspirations of 

youth longer than those who live 

mainly among older people, so the 

presence of a school should be a 

source of joy and inspiration to 

the surrounding neighbourhood or 

district. Happy and harmonious 

thought-forms should radiate from 

it, lighting up the duller atmosphere 

outside, pouring streams of hope 
113 



EDUCATION AS SEKVICE 



and strength into all within its 
sphere of influence. The poor 
should be happier, the sick more 
comfortable, the aged more re- 
spected, because of the school in 
their midst. 

If the teacher often speaks on 
these subjects to his boys, and 
from time to time places some 
clear thought before them, which 
they all think about together, 
much good may be done. For 
thought is a very real and power- 
ful force, especially when many 
join together with some common 
thought in their minds. If any 
great disaster has happened, caus- 

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EDUCATION AS SEEVICE 



ing misery to numbers of people, 
tlie teacher might take advantage 
of the religions service to draw 
attention to the need, and ask the 
boys to join with him in sending 
thoughts of love and courage to 
the sufferers. 

The last point mentioned by the 
Master is pride: ^'Hold back your 
mind from pride," He says, ''for 
pride comes only from ignorance." 
We must not confuse pride with 
the happiness felt when a piece of 
work is well done; pride grows 
out of the feeling of separateness : 
"/ have done better than others." 
Happiness in good work should 

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EDUCATIOiT AS SERVICE 



grow out of the feeling of unity: 
^^I am glad to have done this to 
help us all." Pride separates a 
person from others, and makes 
him think himself superior to 
those around him; but the pleas- 
ure in some piece of work well 
done is helpful and stimulating, 
and encourages the doer to take 
up some more difficult work. When 
we share with others any knowl- 
edge we have gained, we lose all 
feeling of pride, and the wish to 
help more, instead of the wish to 
excel others, becomes the motive 

for study. 

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EDUCATION AS SEKVICE 



2. Self-control in action. The 
Master points out that while 
^' there must be no laziness, but 
constant activity in good work . . . 
it must be your own duty that 
you do — not another man's, un- 
less with his permission and by 
way of helping him." The teacher 
has, however, a special duty in 
this connection; for while he must 
offer to his boys every opportu- 
nity for development along their 
own lines, and must be careful 
not to check their growth or to 
force it in an unsuitable direction, 
he is bound to guide them very 
carefully, to watch them very 

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EDUCATIO]^ AS SEEVICE 



closely, and, as Master lias said, 
to tell tliem gently of tlieir faults. 
Tlie teacher is in charge of his 
boys while they are in school, and 
mnst, while they are there, take 
the place of their parents. 

His special lesson of self-control 
is to learn to adapt his own meth- 
ods to the stage through which his 
boys are passing. While content- 
ing himself with watching and 
encouraging them when their 
activity is running along right 
lines, he must be ready to step in 
— with as little disturbance as 
possible — to modify the activity 
if it becomes excessive, to stimu- 

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EDUCATION AS SEKVICE 



late it if it becomes dull, and to 
turn it into new channels if it has 
taken a wrong course. In any 
necessary interposition he should 
try to make the boys feel that he 
is helping them to find the way 
they have missed but really wished 
to go, rather than forcing them 
to go his way. Many boys have 
failed to develop the necessary 
strength of character, because the 
teacher, by constant interference, 
has imposed on them his own 
knowledge as to right action, 
instead of trying to awaken their 
judgment and intuition. The boys 
become accustomed to depend en- 

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EDUCATION AS SEEVICE 



tirely on him, instead of learning 
gradually to walk alone. 

The teacher mnst be very careful 
not to allow outside interests to 
take him away from his duties in 
the school. Many teachers do not 
seem to realise that the school 
should occupy as much time as 
they can possibly give to it outside 
their home duties. They sometimes 
do the bare amount of work neces- 
sary, and then rush away to some 
other occupation which they find 
more interesting. No teacher can 
be really successful in his profes- 
sion unless it is the thing he cares 

for most, unless he is eager to 
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EDUCATION AS SERVICE 



devote all tlie time he can to liis 
boys, and feels that he is happiest 
when he is working with them or 
for them. 

We are always told that enthu- 
siasm and devotion to their work 
mark the successful business man, 
the successful official, the success- 
ful statesman; they are equally 
necessary for the successful teacher. 
Anyone who desires to rise high 
in the profession of teaching must 
bring to his work, not only ability, 
but similar enthusiasm and devo- 
tion. Surely even more enthusiasm 
and devotion should be brought to 
the moulding of many hundreds 

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EDUCATIOK AS SEKVICE 



of young lives than to the gaining 
of money or power. Every moment 
that the teacher is with his boys 
he can help them, for, as has 
always been taught in India, being 
near a good man helps one's evo- 
lution. Away from the school he 
should be thinking of them and 
planning for them, and this he 
cannot do if his whole mind, out 
of school, is taken up with other 
interests. On this, again, I may 
quote Mr. Arundale: '^When I 
get up in the morning my first 
thought is what has to be done 
during the day generally and as 
regards my own work in particular. 

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EDUCATION AS SERVICE 



A rapid mental survey of the 
School and College enables me to 
see whether any student seems to 
stand out as needing particular 
help. I make a note of any such 
student in my note book, so that I 
may call him during the day. 
Then before College hours, before 
I take up any extraneous work, I 
look through my own lectures to 
see that I am ready fsr them. 
By this time students are continu- 
ally dropping in with questions, 
with their hopes and aspirations, 
with difficulties and with troubles, 
some with slight ailments they 

want cured. I have a special little 
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EDUCATION AS SEKVICE 



place in which to see those young 
men, so that the atmosphere may 
be pure and harmonious, and upon 
each one I endeavour to concen- 
trate my whole attention, shutting 
everything else completely off, and 
I am not satisfied unless each boy 
leaves me with a smile upon his 
face." 

Unless a teacher works in this 
spirit, he does not understand 
how sacred and solemn a trust is 
placed in his hands. No teacher 
is worthy of the name who does 
not realise that he serves God 
most truly and his country most 
faithfully when he lives and works 

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EDUCATION" AS SEKVICE 



with liis boys. His self-sacrificing 
life, lived amongst them, inspires 
them to perform their duties well, 
as they see him performing his, 
and thns they grow in reverence 
and patriotism. These boys are 
God's children entrusted to his 
care; they are the hope of the 
nation placed in his hands. How 
shall he answer to God and the 
nation, when the trust passes out 
of his hands, if he has not conse- 
crated his whole time and thought 
to discharge it faithfully, but has 
allowed the boys to go out into 
the world without love to God, 

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EDUCATION AS SEEVICE 



and without the wish and power 
to serve their country? 

Boys, as well as teachers, must 
learn self-control in action. They 
must not so engage in other activ- 
ities as to neglect their ordinary 
school duties. My Master says to 
those who wish to serve Him: 
' ' You must do ordinary work better 
than others, not worse.'' A boy's 
first duty in school is to learn well, 
and nothing should lead him to 
neglect his regular school work. 
Outside this — as it is best that 
his activities should be kept within 
the school — the wise teacher will 
provide within the school organi- 

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EDUCATION AS SERVICE 



satiou all the activities in which 
his boys can usefully take part. 
If there should be any national 
organisation to which he thinks it 
useful that they should belong, he 
will himself organise a branch of 
it within the school and he himself 
and the other teachers will take 
part in it. For example the Boy- 
Scout movement and the Sons of 
India are both national organisa- 
tions, but branches of them should 
be formed in the separate schools. 
Teachers should train their boys 
to realise that just as the home is 
the centre of activity for the 
child, so is the school the centre 

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EDUCATION AS SERVICE 



of activity for the ^^outli. As the 

child draws his life and energy 

from the home, so the youth 

should draw his from the school. 

The most nsefnl work should be 

done in connection with the school 

so that it may form part of the 

general education of the boy, and 

be in harmony with the rest of 

his growth. There should be in 

the school debating societies, in 

which the rules of debate are 

carefully observed, so that the 

boys may learn self-control in 

argument; dramatic clubs in 

which they may learn control of 

expression; athletic clubs in which 
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EDUCATION" AS SEBVICE 



control of mind and action are 
both acquired; literary societies 
for boys specially interested in 
certain studies ; societies for help- 
ing" the poorer students. 

It is also very important to 
give the boys an opportunity of 
understanding the conditions under 
which their country is growing, 
so that in the school they may 
practice patriotism apart from 
politics. It is very unfortunate 
that in India students are often 
taught by unscrupulous agitators 
that love of their country should 
be shown by hatred of other coun- 
tries; the boys would never believe 

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EDUCATION AS SEEVICE 



this, if tlieir own school provided 
patriotic services for its boys, so 
as to give a proper outlet for the 
enthusiasm they rightly feel. They 
only seek an outlet away from 
the school because none is provi- 
ded for them within it. 

Groups of students should be 
formed for various kinds of social 
service according to the capacities 
of the boys, and the needs of 
their surroundings : for the pro- 
tection of animals, for rendering 
first aid to the injured, for the 
education of the depressed classes, 
for service in connection with 

national and religious festivals, 
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EDUCATION AS SERVICE 



and so on. Boys, for whom such 
forms of service are provided in 
their schools, will not want to carry 
them on separately. 

Boys have a special opportunity 
of practising self-control in action 
when they play games. The boys 
come from the more formal disci- 
pline of the class-room into con- 
ditions in which there is a sudden 
cessation of external authority; 
unless they have learned to replace 
this with self-control, we shall see 
in the play-ground brutality in the 
stronger followed by fear in the 
weaker. The playing fields have 

a special value in arousing the 
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EDUCATION AS SEKVICE 



power of self-discipline, and if 
teachers are tliere who set the 
example of submitting to the au- 
thority of the captain, of showing 
gentleness and honour, and play- 
ing for the side rather than for 
themselves, they will much help 
the boys in gaining self-control. 

The boys also will see the teacher 
in a new light; he is no longer 
imposing his authority upon them 
as a teacher, but he is ruling him- 
self from within and subordinating 
his own action to the rules of the 
game, and to the interests of those 
who are playing with him. The 

boy who enters the field with no 
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EDUCATIOF AS SEEVICE 



other idea than that of enjoying 
himself as much as he can, even at 
the expense of his fellow-students, 
will learn from his teacher's 
example that he is happiest when 
playing for others, not for himself 
alone, and that he plays best when 
the object of the game is the 
honour of the school and not his 
own advantage. He also learns 
that the best player is the boy 
who practises his strokes carefully, 
and uses science to direct strength. 
Desiring to be a good player him- 
self, he begins to train his body 
to do as he wishes, thus gaining 

self-control in action; through 
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EDUCATION AS SERVICE 



this self-control he learns the 
great lesson, that self-control 
increases happiness and leads to 
success. 

Another thing learned in the 
play-ground is control of temper, 
for a boy who loses his temper 
always plays badly. He learns not 
to be hasty and impatient, and to 
control his speech even when he 
is losing, and not to show vanity 
when he wins. Thus he is making 
a character, strong and well- 
balanced, which will be very useful 
to him when he comes to be a 
man. All this is really learned 

134 



EDUCATION AS SERVICE 



better in tlie play-ground than in 
the class-room. 

3. Tolerance. Most of my Mas- 
ter's directions under this head 
are intended mainly for disciples, 
lout still their spirit may be ap- 
plied to those who are living the 
ordinary life. Tolerance is a 
virtue which is very necessary in 
schools, especially when the schol- 
ars are of different faiths. ^'You 
must feel," says my Master, 
'^perfect tolerance for all, and a 
hearty interest in the beliefs of 
those of another religion, just as 
much as in your own. For their 

religion is a path to the highest 
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EDUCATION AS SERVICE 



just as yonrs is. ^And to help all 
yoii must understand all." It is 
the duty of the teacher to be the 
first in setting an example along 
these lines. 

Many teachers, however, make 
the mistake of thinking that the 
views and rules to which they are 
themselves accustomed are univer- 
sal principles which ' everybody 
ought to accept. They are there- 
fore anxious to destroy the stu- 
dents' own convictions and customs, 
in order to replace them by others 
which they think better. This is 
especially the case in countries 
like India, where the boys are of 

136 



EDUCATION AS SEKVICE 



many religions. Unless the teacher 
studies sympathetically the reli- 
gions of his pupils J and under- 
stands that the faith of another 
is as dear to him as his own is 
to himself, he is likely to make 
his boys unbelievers in all religion. 
He should take special care to 
speak with reverence of the reli- 
gions to which his boys belong, 
strengthening each in the great 
principles of his own creed, and 
showing the unity of all religions 
by apt illustrations taken from the 
various sacred books. Much can 
be done in this direction during 
the religious service which precedes 

137 



EDUCATION AS SEKVICE 



the ordinary work of the day, if 
this be carried out on lines com- 
mon to all; while each boy shonld 
be tanght the doctrines of his own 
religion, it wonld be well if he 
were reminded once in the day of 
the nnity of all religions, for, as 
the Master said, every ^^ religion 
is a path to the highest." 

An example would thns be set 
in the school of members of diff- 
erent religions living happily side 
by side, and showing respect to 
each other's opinions. I feel that 
this is one of the special functions 
of the school in the life of the 

nation. At home the boy is always 
138 



EDUCATION AS SERVICE 



with those who hold the same 
opinions as himself, and he has 
no opportunity of coming into 
touch with other beliefs and other 
customs. At school he should have 
the opportunity of meeting other 
ways of believing, and the teacher 
should lead him to understand 
these, and to see the unity under- 
neath them. The teacher must 
never make a boy discontented 
with his own faith by speaking 
contemptuously of it, or by distort- 
ing it through his own ignorance. 
Such conduct on his part leads a 

boy to despise all religion. 
139 



EDUCATION AS SEEVICE 



Then again there are many diff- 
erent customs which belong to the 
different parts of the country. 
People often exaggerate these and 
look on them as essential parts 
of religion instead of only as 
marks of the part of the country 
in which they were born. Hence 
they look with contempt or disap- 
proval on those whose customs 
differ from their own, and they 
keep themselves proudly separate. 
I do not know how far this is a 
difficulty in western countries, 
but in India I think that customs 
separate us much more than physi- 
cal distance or religious differences. 

140 



EDUCATION AS SEKVICE 



Each part of the country has its 
own peculiarities as to dress, as 
to the manner of taking food, as 
to the way of wearing the hair, 
school boys are apt at first to look 
down upon those of their school- 
fellows whose appearance or habits 
differ from their own. Teachers 
should help boys to get over these 
trivial differences and to think 
instead of the one Motherland to 
which they all belong. 

We have already said that pa- 
triotism shonld be taught without 
race hatred, and we may add that 
understanding and loving other 
nations is part of the great virtue 

141 



EDUCATION AS SEKVICE 



of tolerance. Boys are obliged to 
learn the history of their own and 
of other nations; and history, as 
it is taught, is full of wars and 
conquests. The teacher should 
point out how much terrible suff- 
ering has been caused by these, 
and that though, in spite of them, 
evolution has made its way and 
has even utilised them, far more 
can be gained by peace and good 
will than by hatred. If care is 
taken to train children to look on 
different ways of living with in- 
terest and sympathy instead of 
with distrust and dislike, they will 
grow up into men who will show 

142 



EDUCATION AS SEKVICE 



to all nations respect and tolerance. 
4. Cheerfulness. No teacher who 
really loves his students can be 
anything but cheerful during school 
hours. No brave man will allow 
himself to be depressed, but de- 
pression is particularly harmful in 
a teacher, for he is daily in contact 
with many boys, and he spreads 
among them the condition of his 
own mind. If the teacher is de- 
pressed the boys cannot long be 
cheerful and happy; and unless 
they are cheerful and happy they 
cannot learn well. If teachers and 
boys associate cheerfulness with 
their school life, they will not only 

143 



EDUCATIOISr AS SEKVICE 



find tlie work easier than it wonld 
otherwise be, bnt they will tnrn to 
the school as to a place in which 
they can for the time live free 
from all cares and troubles. 

The teacher shonld train himself 
to turn away from all worrying 
and depressing thoughts the mo- 
ment he enters the school gate, 
for his contribution to the school 
atmosphere, in which the boys 
must live and grow, must be 
cheerfulness and energy. The best 
way to get rid of depression is to 
occupy the mind with something 
bright and interesting, and this 
should not be difficult when he is 

144 



EDUCATION AS SERVICE 



going to his boys. Thoughts die 
when no attention is paid to them 
so it is better to turn away from 
depressing thoughts than to fight 
them. Cheerfulness literally in- 
creases life, while depression di- 
minishes it, and by getting rid of 
depression the teacher increases 
his energy. It is often indeed very 
difficult for the teacher, who has 
the cares of family life upon him, 
to keep free from anxiety, but still 
he must try not to bring it into 
the school. 

Mr. Arundale tells me that he 
has made a habit of becoming 

cheerful the moment he enters the 
145 



EDUCATIOIT AS SERVICE 



College gates, however worried he 
may have been beforehand, becanse, 
he writes: "I want my contribu- 
tion to the school day to be hap- 
piness and interest, and by a daily 
process of making myself pretend 
to be cheerful when the College 
gates are entered, I have finally 
succeeded in becoming so. If, as 
I pass through the grounds to my 
office, I see any student looking 
dull and gloomy, I make a point 
of going up to him in order to 
exert my cheerfulness against his 
gloom, and the gloom soon passes 
away. Then comes the religious 
service, and when I take my seat 

146 



EDUCATION AS SERVICE 



upon the platform with the reli- 
gious instructor, I try to ask the 
Master's blessing on all the dear 
young faces I see before me, and 
I look slowly around upon each 
member of the audience, trying to 
send out a continual stream of 
affection and sympathy." 

I have already said that boys 
watch their teachers' faces to see 
if they are in a good or a bad 
mood. If the teacher is always 
cheerful and loving, the boys will 
no longer watch him, for they will 
have learned to trust him, and all 
anxiety and strain will disappear. 
If the teacher displays constant 

147 



EDUCATION AS SERVICE 



cheerfulness, lie sends out among 
Ms boys streams of energy and 
good will, new life pours into them, 
their attention is stimulated, and 
the sympathy of the teacher con- 
quers the carelessness of the boy. 
Just as a boy learns control of 
action on the play-ground, so he 
may learn there this virtue of 
cheerfulness. To be cheerful in 
defeat makes the character strong, 
and the boy who can be cheerful 
and good-tempered in the face of 
the team which has just defeated 
him is well on the way to true 

manliness. 

148 



EDUCATION" AS SEBVICE 



5. One-pointedness. One-point- 
edness, the concentration of atten- 
tion on eacli piece of work as it 
is being done, so that it may be 
done as well as possible, largely 
depends upon interest. Unless the 
teacher is interested in his work, 
and loves it beyond all other work, 
he will not be able to be really one- 
pointed. He must be so absorbed 
in his school duties that his mind 
is continually occupied in planning 
for his boys, and looks upon 
everything in the light of its pos- 
sible application to his own par- 
ticular work. 

149 



EDUCATION" AS SEKVICE 



One-pointedness means enthii- 

siasm, but enthusiasm is impossible 

without ideals. So the teacher who 

desires to be one-pointed must be 

full of ideals to which he is eager 

to lead his school. These ideals 

will sharpen his attention, and 

make him able to concentrate it 

even upon quite trivial details. He 

will have the ideal school in his 

mind, and will 'always be trying 

to bring the real school nearer to 

it. To be one-pointed, therefore, 

the teacher must not be contented 

with things as they are, but must 

be continually on the alert to take 

advantage of every opportunity of 

improvement. 

150 



EDUCATION AS SERVICE 



The teacher's ideal will of course 
be modified as he learns more of 
his students' capacities and of the 
needs of the nation. In this way, 
as the years pass, the teacher may 
find himself far from the early 
ideals that at first gave him one- 
pointedness. Ideals will still guide 
him, but they will be more practi- 
cal, and so his one-pointedness 
will be much keener and will pro- 
duce larger results. 

The Master quotes two sayings 
which seem to me to show very 
clearly the lines along which one- 
pointedness should work: ^'What- 
soever thy hand findeth to do, do 
151 



EDUCATION AS SEEVICE 



it with thy might''; and: ^'What- 
soever ye do, do it heartily, as to 
the Lord and not nnto men." It 
mnst be done ''as to the Lord." 
The Master says: "Every piece 
of work mnst be done religiously 
— done with the feeling that it is 
a sacred offering to be laid on the 
altar of the Lord. 'This do I, 
Lord, in Thy name and for Thee.' 
Thinking this, can I offer to Him 
anything but my very best! Can 
I let any piece of my work be done 
carelessly or inattentively, when I 
know that it is being done expressly 
for Him? Think how yon would 

do your work if you knew that the 
152 



EDUCATION AS SEEVICE 



Lord Himself were coming directly 
to see it; and then realise that He 
does see it, for all is taking place 
within His consciousness. So will 
you do your duty ^as unto the 
Lord and not as unto men'.'' 

The work must be done, too, ac- 
cording to the teacher's knowledge 
of the principles of evolution, and 
not merely out of regard to small 
and fleeting interests. The teacher 
must therefore gradually learn his 
own place in evolution, so that he 
may become one-pointed as to 
himself; unless he practises one- 
pointedness with regard to his own 

ideal for himself, he will not be 
153 



EDUCATION AS SEEVICE 



able to bring it to bear on bis sur- 
roundings. He must try to be in 
miniature tbe ideal towards wbicb 
be bopes to lead bis boys, and tbe 
application of tbe ideal to bimself 
will enable bim to see in it details 
wbicb otberwise would escape bis 
notice, or wbicb be migbt neglect 
as unimportant. 

Tbe practical application, tben, 
of one-pointedness lies in tbe en- 
deavour to keep before tbe mind 
some dominant central ideal tow- 
ards wbicb tbe wbole of tbe teacb- 
ers' and boys' daily routine sball 
be directed, so tbat tbe small life 
may be vitalised by tbe larger, 

154 



EDUCATION AS SEEVICE 



and all may become conscious parts 
of one great whole. The ideal of 
service, for instance, may be made 
so vivid that the whole of daily life 
shall be lived in the effort to serve. 
6. Confidence. First among the 
qualifications for the teacher has 
been placed Love, and it is fitting 
that this little book should end 
with another qualification of almost 
equal importance — Confidence. Un- 
less the teacher has confidence in 
his power to attain his goal, he 
will not be able to inspire a similar 
confidence in his boys, and self- 
confidence is an indispensable at- 
tribute for success in all depart- 
155 



EDUCATION AS SEKVICE 



ments of human activity. The 
Master has beautifully explained 
why we have the right to be 
confident. 

'^You must trust yourself. You 
say you know yourself too well? 
If you feel so, you do not know 
yourself; you know only the weak 
outer husk, which has fallen often 
into the mire. But you — the real 
you — you are a spark of God's 
own fire, and Grod, Who is almighty, 
is in you, and because of that 
there is nothing that you cannot 
do if you will. ' ' 

The teacher must feel that he 

has the power to teach his boys 
156 



EDUCATION AS SERVICE 



and to train tliem for their futnre 
work in tlie world. Tliis power is 
born of Ms love for tliem and Ms 
desire to help them, and is drawn 
from the one spiritual life of which 
all partake. It is because the 
teacher and his boys are one in 
essence, make one little flame in 
^^ God's own fire," that the teacher 
has the right to be confident that 
every effort to help, growing out 
of his own share in the one life, 
will reach and stimulate that same 
life in the boys. 

He will not always be able to 
see at once the effect he is produ- 
cing. Indeed, the most important 
157 



EDUCATION- AS SEKVICE 



inflnence the teacher has shows it- 
self in the growing characters of 
the boys. No success in examina- 
tions, in reports, in inspections can 
satisfy the real teacher as to the 
effect of his work. But when he 
feels that his own higher nature is 
strengthened and purified by his 
eagerness to serve his boys, when 
he has the joy of watching the 
divine life in them shining out in 
answer to that in himself, then his 
happiness is indeed great. Then 
he has the peace of knowing that 
he has awakened in his boys the 
knowledge of their own divinity, 
which, sooner or later, will bring 

them to perfection. 
158 



EDUCATION AS SEEVICE 



The teacher is justified in feeling 
confident because the divine life is 
in him and his boys, and they 
turn to him for inspiration and 
strength. Let him but send out to 
them all that is highest in himself, 
and he may be quite sure that 
there will not be one boy who will 
not to some extent respond in his 
own higher Self, however little 
the response may be seen by the 
teacher. 

This constant interplay of the 
one life between teacher and stu- 
dents will draw them ever nearer 
to each other. They learn in the 
school to live together as elder 

159 



EDUCATION" AS SEEVICE 



and younger brothers of the one 
school family. By living a life of 
brotherhood within the small area 
of the school, they will, be trained 
to live that life in the larger area 
of the nation. Then they will 
gradually learn that there is but 
one great brotherhood in all the 
world, one divine life in all. This 
life each separate member of the 
brotherhood is trying to express, 
consciously or unconsciously. The 
teacher is indeed happy who knows 
his own divinity; that knowledge 
of the divinity in man is the 
highest lesson it will ever be his 
privilege to teach. 

160 



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